Shloka 90

एकार्णव-सृष्टिक्रमः, ब्रह्म-विष्णु-परस्परप्रवेशः, शिवस्य आगमनं च

Devanagari script

ऋभुं सनत्कुमारं च दृष्ट्वा तव वशे स्थितौ त्रयस्तु त्रीन् गुणान् हित्वा चात्मजाः सनकादयः

Transliteration

ṛbhuṃ sanatkumāraṃ ca dṛṣṭvā tava vaśe sthitau trayastu trīn guṇān hitvā cātmajāḥ sanakādayaḥ

Translation

ఋభు మరియు సనత్కుమారుడు నీ అధీనంలో నిలిచినట్లు చూసి, సనకాది మూడు మానసపుత్రులు కూడా త్రిగుణాలను త్యజించి అదే ఉన్నత స్థితిలో స్థిరపడ్డారు।

Word by Word

• ṛbhum: Ṛbhu (a revered sage/deva)

• sanatkumāram: Sanatkumāra (eternal youth-sage)

• ca: and

• dṛṣṭvā: having seen

• tava: of You/under Your

• vaśe: control, sovereignty, mastery

• sthitau: standing, abiding

• trayas tu: the three indeed

• trīn guṇān: the three guṇas (sattva, rajas, tamas)

• hitvā: having abandoned, renounced

• ca: also

• ātmajāḥ: mind-born sons/offspring

• sanakādayaḥ: Sanaka and the others (Sanandana, Sanātana, Sanatkumāra)

Speaker

Suta Goswami (narrating the Purva-Bhaga account to the sages of Naimisharanya; internal referent is Shiva as Pati)

Characters & Entities

• Shiva
• Ribhu
• Sanatkumara
• Sanaka

FAQs

What is the importance of this verse in the context of Linga worship?

It frames true Linga-upāsanā as moving the pashu (individual soul) toward guṇa-transcendence by surrendering to Shiva’s mastery (vaśa), not merely external ritual.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva is implied as Pati—the Lord whose sovereignty is such that even primordial sages, by recognizing Him, become established beyond the three guṇas (triguṇātīta).

What ritualistic or Yogic practice is highlighted here?

A jñāna-oriented Pāśupata trajectory is suggested: renunciation of guṇa-identification and abiding in Shiva’s lordship through inner detachment (vairāgya) and steady contemplation.